..續本文上一頁d. The definition of the element of motion (or of wind) occurs, for instance, in the Visuddhimagga (XI, 93) and is shown in this treatise to be a fact of direct experience.
18. "Purification of mind" refers to mental concentration of either of two degrees of intensity: full concentration or access concentration (see Note 10). In both types of concentration, the mind is temporarily purified from the five mental hindrances (see Note 20), which defile the mind and obstruct concentration.
19. The "other" objects may also belong to the same series of events, for instance, the recurrent rise and fall of the abdomen.
20. The five mental hindrances (nivarana) which obstruct concentration, are: (1) sense-desire, (2) ill-will, (3) sloth and torpor, (4) agitation and remorse, (5) sceptical doubt. For details, see The Five Mental Hindrances and their Conquest, by Nyanaponika Thera (BPS Wheel No. 26).
21. Insight reaches its culmination on attaining to the perfection of the "purification by knowledge and vision of the course of practice." See Note 41 and the Visuddhimagga, XXI,1.
22. This passage is translated in The Way of Mindfulness by Soma Thera (3rd ed., BPS, 1967), p. 104, where, for our term "access concentration," the rendering "partial absorption" is used.
23. When occurring during the practice of tranquillity meditation.
24. This is the fully absorbed concentration (jhana) achieved at the attainment of the noble paths and fruitions.
25. In the Commentary to the Majjhima Nikaya No.111, the Anupada Sutta.
26. The Visuddhimagga says that both terms, "knowledge by inductive insight" and "comprehension by groups," are names for the same type of insight. According to the Paramattha-manjusa, its Commentary, the former term was used in Ceylon, the latter in India.
27. The ten corruptions of insight (vipassanupakkilesa) are first mentioned in the Patisambhidamagga (PTS, Vol. II, pp.100f.) and are explained in the Visuddhimagga (XX,105ff.). The names and the sequence of the terms as given in this treatise differ slightly from those found in the above two sources.
28. The five grades of rapture (piti), dealt with in the Visuddhimagga (IV,94) are: (1) minor, (2) momentarily recurring, (3) flooding, (4) elevating, (5) suffusing.
29. This passage refers to the six pairs of qualitative factors of mental activity, which, according to the Abhidhamma, are present in all moral consciousness though in different degrees of development. The first pair is tranquillity (a) of consciousness, and (b) of its concomitant mental factors. The other pairs are agility, pliancy, wieldiness, proficiency, and uprightness, all of which have the same twofold pision as stated before. These six pairs represent the formal, or structural, side of moral consciousness. For details see Abhidhamma Studies, by Nyanaponika Thera (2nd ed. BPS, 1985), pp.81f.
30. These six obstructions of mind are countered by the six pairs of mental factors mentioned in Note 29 and in the following sentence of the text.
31. Non-action, non-activity or non-busyness, refers to the receptive, but keenly watchful, attitude of noticing (or bare attention).
32. Advertence is the first stage of the perceptual process, as analyzed in the Abhidhamma. It is the first "turning-towards" the object of perception; in other words, initial attention.
33. The supramundane paths and fruitions are: stream-entry, once-returning, non-returning, and arahantship. By attaining to the first path and fruition, that of stream-entry, final deliverance is assured at the latest after seven more rebirths.
34. "Conceptual objects of shapes" (santhana-paññatti). The other two types of concepts intended here are: the concepts of inpidual identity derived from the continuity of serial phenomena (santa…
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